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one day intercede between humans and eir sometimes-olent environment. narrator: in the subregion of latin america called "southern south america," the country of chile is also threated by volcanoes and earthquakes. but here, pacific rim dynamism is more about economics than plate tectonics. 2,500 miles long and averaging just 90 miles wide, this elongated state spans diversrangeof natural environm. each of those environments offers opportunities based on those activities,vity. chile has grown a dynamic export ecomy. th growthas brought numerous changes to chile's han geography, incling gend rolbrought d settlement patterns. chile's capil, santiago, is the cenr of tountry's service sector, the largest part of its economy. ers inoun amic santhe resultvingeupe popun of mostly spanish colonization over several centuries. but more recently, chile'sthe primary snt foreign connecto the osideorldth europe. are best seen here, in valparaíso, chile's largest port. foreign trade is a cornerstone of the new economy, and most of it is with pacific m countries, including the united states. ma
, and confucius sort of emerged in this environment and said, this can't be right. and it was a combination of let's go back to the origins and understand where we came from, this instinct to go back to how did all this begin and then also to sort of develop a kind of a provision for how to order cefully re rationally, and of course confucius and taoism have radically different solutions. out of this original concept of sensing the oneness of human beings with each other and with nature the confucians came out in believing we need a government, we need an ordering of society, we need a benevolent but vertical set of relationships. whereas the taoists sort of emerged from this experience said, "that's part of the problem, in fact." human beings are trying to fix it and nature doesn't get fixed. you let nature be and if we're a part of nature, in a sense they became anarchists and the logical conclusion from the taoists is to go off into the woods and be by themselves. but in a sense nothing is - it's not a sort of like a confession where i'm a confucianist and i'm a taoists. there's a saying that,
to accept cultural diversity, and all the religious practices that that kind of environment will propagate. >> and let me jump in there to try to- to put it in the framework of the class. that is the difficulty. that is the difficulty, because we have, you know, from an ethical point of view, where we're moved towards an understanding that is inclusive- we're being asked to treat other human beings in a way that is not so self-centered. but both of you, actually, i think are saying very similar things, which is there seems to be a problem in that inherent selfishness finds its way into any culture in any religion. what you're saying, susanna, really strikes me with the law profession, is that if you're- and we're back to the experiential dimension- if you conceive of yourself as the spoke in the wheel, you're the hub, the world revolves around you and everybody else is going to ultimately be after you, then it's very difficult to not take the newspapers, to not want to find a way to get ahead, to jump ahead. but you know, that's the way it is in society. warren, go ahead; you've had your h
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